Discovery BoxLuke 24:26-27
Context24:26 Wasn’t 1 it necessary 2 for the Christ 3 to suffer these things and enter into his glory?” 24:27 Then 4 beginning with Moses and all the prophets, 5 he interpreted to them the things written about 6 himself in all the scriptures.
Luke 24:44
Context24:44 Then 7 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 8 in the law of Moses and the prophets and the psalms 9 must be fulfilled.”
Psalms 22:1-31
ContextFor the music director; according to the tune “Morning Doe;” 11 a psalm of David.
22:1 My God, my God, why have you abandoned me? 12
I groan in prayer, but help seems far away. 13
22:2 My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up. 14
22:3 You are holy;
you sit as king receiving the praises of Israel. 15
22:4 In you our ancestors 16 trusted;
they trusted in you 17 and you rescued them.
22:5 To you they cried out, and they were saved;
in you they trusted and they were not disappointed. 18
22:6 But I 19 am a worm, 20 not a man; 21
people insult me and despise me. 22
22:7 All who see me taunt 23 me;
they mock me 24 and shake their heads. 25
“Commit yourself 27 to the Lord!
Let the Lord 28 rescue him!
Let the Lord 29 deliver him, for he delights in him.” 30
22:9 Yes, you are the one who brought me out 31 from the womb
and made me feel secure on my mother’s breasts.
22:10 I have been dependent on you since birth; 32
from the time I came out of my mother’s womb you have been my God. 33
22:11 Do not remain far away from me,
for trouble is near and I have no one to help me. 34
22:12 Many bulls 35 surround me;
powerful bulls of Bashan 36 hem me in.
22:13 They 37 open their mouths to devour me 38
like a roaring lion that rips its prey. 39
22:14 My strength drains away like water; 40
all my bones are dislocated;
my heart 41 is like wax;
it melts away inside me.
22:15 The roof of my mouth 42 is as dry as a piece of pottery;
my tongue sticks to my gums. 43
You 44 set me in the dust of death. 45
22:16 Yes, 46 wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet. 47
22:17 I can count 48 all my bones;
my enemies 49 are gloating over me in triumph. 50
22:18 They are dividing up my clothes among themselves;
they are rolling dice 51 for my garments.
22:19 But you, O Lord, do not remain far away!
You are my source of strength! 52 Hurry and help me! 53
22:20 Deliver me 54 from the sword!
Save 55 my life 56 from the claws 57 of the wild dogs!
22:21 Rescue me from the mouth of the lion, 58
and from the horns of the wild oxen! 59
You have answered me! 60
22:22 I will declare your name to my countrymen! 61
In the middle of the assembly I will praise you!
22:23 You loyal followers of the Lord, 62 praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! 63
22:24 For he did not despise or detest the suffering 64 of the oppressed; 65
he did not ignore him; 66
when he cried out to him, he responded. 67
22:25 You are the reason I offer praise 68 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 69
22:26 Let the oppressed eat and be filled! 70
Let those who seek his help praise the Lord!
May you 71 live forever!
22:27 Let all the people of the earth acknowledge the Lord and turn to him! 72
Let all the nations 73 worship you! 74
and rules over the nations.
22:29 All of the thriving people 76 of the earth will join the celebration and worship; 77
all those who are descending into the grave 78 will bow before him,
including those who cannot preserve their lives. 79
22:30 A whole generation 80 will serve him;
they will tell the next generation about the sovereign Lord. 81
22:31 They will come and tell about his saving deeds; 82
they will tell a future generation what he has accomplished. 83
Isaiah 50:6
Context50:6 I offered my back to those who attacked, 84
my jaws to those who tore out my beard;
I did not hide my face
from insults and spitting.
Isaiah 53:2-12
Context53:2 He sprouted up like a twig before God, 85
like a root out of parched soil; 86
he had no stately form or majesty that might catch our attention, 87
no special appearance that we should want to follow him. 88
53:3 He was despised and rejected by people, 89
one who experienced pain and was acquainted with illness;
people hid their faces from him; 90
he was despised, and we considered him insignificant. 91
53:4 But he lifted up our illnesses,
he carried our pain; 92
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 93
53:5 He was wounded because of 94 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 95
because of his wounds we have been healed. 96
53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 97
53:7 He was treated harshly and afflicted, 98
but he did not even open his mouth.
Like a lamb led to the slaughtering block,
like a sheep silent before her shearers,
he did not even open his mouth. 99
53:8 He was led away after an unjust trial 100 –
but who even cared? 101
Indeed, he was cut off from the land of the living; 102
because of the rebellion of his own 103 people he was wounded.
53:9 They intended to bury him with criminals, 104
but he ended up in a rich man’s tomb, 105
because 106 he had committed no violent deeds,
nor had he spoken deceitfully.
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 107
he will see descendants and enjoy long life, 108
and the Lord’s purpose will be accomplished through him.
53:11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done. 109
“My servant 110 will acquit many, 111
for he carried their sins. 112
53:12 So I will assign him a portion with the multitudes, 113
he will divide the spoils of victory with the powerful, 114
because he willingly submitted 115 to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened 116 on behalf of the rebels.”
Acts 4:12
Context4:12 And there is salvation in no one else, for there is no other name under heaven given among people 117 by which we must 118 be saved.”
Acts 17:3
Context17:3 explaining and demonstrating 119 that the Christ 120 had to suffer and to rise from the dead, 121 saying, 122 “This Jesus I am proclaiming to you is the Christ.” 123
Acts 17:1
Context17:1 After they traveled through 124 Amphipolis 125 and Apollonia, 126 they came to Thessalonica, 127 where there was a Jewish synagogue. 128
Acts 1:3
Context1:3 To the same apostles 129 also, after his suffering, 130 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 131 and spoke about matters concerning the kingdom of God.
[24:26] 1 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 2 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
[24:26] 3 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:27] 4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 5 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
[24:27] 6 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
[24:44] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 8 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 9 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
[22:1] 10 sn Psalm 22. The psalmist cries out to the Lord for deliverance from his dangerous enemies, who have surrounded him and threaten his life. Confident that the Lord will intervene, he then vows to thank the Lord publicly for his help and anticipates a time when all people will recognize the Lord’s greatness and worship him.
[22:1] 11 tn Heb “according to the doe of the dawn.” Apparently this refers to a particular musical tune or style.
[22:1] 12 sn From the psalmist’s perspective it seems that God has abandoned him, for he fails to answer his cry for help (vv. 1b-2).
[22:1] 13 tn Heb “far from my deliverance [are] the words of my groaning.” The Hebrew noun שְׁאָגָה (shÿ’agah) and its related verb שָׁאַג (sha’ag) are sometimes used of a lion’s roar, but they can also describe human groaning (see Job 3:24 and Pss 32:3 and 38:8.
[22:2] 14 tn Heb “there is no silence to me.”
[22:3] 15 tn Heb “[O] one who sits [on] the praises of Israel.” The verb “receiving” is supplied in the translation for clarity. The metaphorical language pictures the
[22:4] 17 tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).
[22:5] 18 tn Or “were not ashamed.”
[22:6] 19 tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.
[22:6] 20 tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).
[22:6] 21 tn Or “not a human being.” The psalmist perceives himself as less than human.
[22:6] 22 tn Heb “a reproach of man and despised by people.”
[22:7] 23 tn Or “scoff at, deride, mock.”
[22:7] 24 tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.
[22:7] 25 sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.
[22:8] 26 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 27 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 28 tn Heb “Let him”; the referent (the
[22:8] 29 tn Heb “Let him”; the referent (the
[22:8] 30 tn That is, “for he [the
[22:9] 31 tn Or “the one who pulled me.” The verb is derived from either גָחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giyakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”
[22:10] 32 tn Heb “upon you I was cast from [the] womb.”
[22:10] 33 tn Heb “from the womb of my mother you [have been] my God.”
[22:11] 34 tn Heb “and there is no helper.”
[22:12] 35 sn The psalmist figuratively compares his enemies to dangerous bulls.
[22:12] 36 sn Bashan, located east of the Jordan River, was well-known for its cattle. See Ezek 39:18; Amos 4:1.
[22:13] 37 tn “They” refers to the psalmist’s enemies, who in the previous verse are described as “powerful bulls.”
[22:13] 38 tn Heb “they open against me their mouth[s].” To “open the mouth against” is a Hebrew idiom associated with eating and swallowing (see Ezek 2:8; Lam 2:16).
[22:13] 39 tn Heb “a lion ripping and roaring.”
[22:14] 40 tn Heb “like water I am poured out.”
[22:14] 41 sn The heart is viewed here as the seat of the psalmist’s strength and courage.
[22:15] 42 tc Heb “my strength” (כֹּחִי, kokhiy), but many prefer to emend the text to חִכִּי (khikiy, “my palate”; cf. NEB, NRSV “my mouth”) assuming that an error of transposition has occurred in the traditional Hebrew text.
[22:15] 43 tn Cf. NEB “my jaw”; NASB, NRSV “my jaws”; NIV “the roof of my mouth.”
[22:15] 44 sn Here the psalmist addresses God and suggests that God is ultimately responsible for what is happening because of his failure to intervene (see vv. 1-2, 11).
[22:15] 45 sn The imperfect verbal form draws attention to the progressive nature of the action. The psalmist is in the process of dying.
[22:16] 47 tn Heb “like a lion, my hands and my feet.” This reading is often emended because it is grammatically awkward, but perhaps its awkwardness is by rhetorical design. Its broken syntax may be intended to convey the panic and terror felt by the psalmist. The psalmist may envision a lion pinning the hands and feet of its victim to the ground with its paws (a scene depicted in ancient Near Eastern art), or a lion biting the hands and feet. The line has been traditionally translated, “they pierce my hands and feet,” and then taken as foreshadowing the crucifixion of Christ. Though Jesus does appropriate the language of this psalm while on the cross (compare v. 1 with Matt 27:46 and Mark 15:34), the NT does not cite this verse in describing the death of Jesus. (It does refer to vv. 7-8 and 18, however. See Matt 27:35, 39, 43; Mark 15:24, 29; Luke 23:34; John 19:23-24.) If one were to insist on an emendation of כָּאֲרִי (ka’ariy, “like a lion”) to a verb, the most likely verbal root would be כָּרָה (karah, “dig”; see the LXX). In this context this verb could refer to the gnawing and tearing of wild dogs (cf. NCV, TEV, CEV). The ancient Greek version produced by Symmachus reads “bind” here, perhaps understanding a verbal root כרך, which is attested in later Hebrew and Aramaic and means “to encircle, entwine, embrace” (see HALOT 497-98 s.v. כרך and Jastrow 668 s.v. כָּרַךְ). Neither one of these proposed verbs can yield a meaning “bore, pierce.”
[22:17] 48 tn The imperfect verbal forms in vv. 17-18 draw attention to the progressive nature of the action.
[22:17] 49 tn Heb “they.” The masculine form indicates the enemies are in view. The referent (the psalmist’s enemies) has been specified in the translation for clarity.
[22:17] 50 tn Heb “they gaze, they look upon me.”
[22:18] 51 tn Heb “casting lots.” The precise way in which this would have been done is not certain.
[22:19] 52 tn Heb “O my strength.”
[22:19] 53 tn Heb “hurry to my help.”
[22:20] 55 tn The verb “save” is supplied in the translation; it is understood by ellipsis (see “deliver” in the preceding line).
[22:20] 56 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone.
[22:20] 57 tn Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws” of the wild dogs.
[22:21] 58 sn The psalmist again compares his enemies to vicious dogs and ferocious lions (see vv. 13, 16).
[22:21] 59 tn The Hebrew term רֵמִים (remim) appears to be an alternate spelling of רְאֵמִים (rÿ’emim, “wild oxen”; see BDB 910 s.v. רְאֵם).
[22:21] 60 tn Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand the verb form as a relatively rare precative perfect, expressing a wish or request (see IBHS 494-95 §30.5.4c, d). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew. (See the discussion at Ps 3:7.) Others prefer to take the perfect in its usual indicative sense. The psalmist, perhaps in response to an oracle of salvation, affirms confidently that God has answered him, assuring him that deliverance is on the way. The present translation takes the prepositional phrase as parallel to the preceding “from the mouth of the lion” and as collocated with the verb “rescue” at the beginning of the verse. “You have answered me” is understood as a triumphant shout which marks a sudden shift in tone and introduces the next major section of the psalm. By isolating the statement syntactically, the psalmist highlights the declaration.
[22:22] 61 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
[22:23] 62 tn Heb “[you] fearers of the
[22:24] 64 tn Or “affliction”; or “need.”
[22:24] 65 sn In this verse the psalmist refers to himself in the third person and characterizes himself as oppressed.
[22:24] 66 tn Heb “he did not hide his face from him.” For other uses of the idiom “hide the face” meaning “ignore,” see Pss 10:11; 13:1; 51:9. Sometimes the idiom carries the stronger idea of “reject” (see Pss 27:9; 88:14).
[22:25] 68 tn Heb “from with you [is] my praise.”
[22:25] 69 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[22:26] 70 sn Eat and be filled. In addition to praising the Lord, the psalmist also offers a thank offering to the Lord and invites others to share in a communal meal.
[22:26] 71 tn Heb “may your heart[s].”
[22:27] 72 tn Heb “may all the ends of the earth remember and turn to the
[22:27] 73 tn Heb “families of the nations.”
[22:27] 74 tn Heb “before you.”
[22:28] 75 tn Heb “for to the
[22:29] 76 tn Heb “fat [ones].” This apparently refers to those who are healthy and robust, i.e., thriving. In light of the parallelism, some prefer to emend the form to יְשֵׁנֵי (yÿsheney, “those who sleep [in the earth]”; cf. NAB, NRSV), but דִּשְׁנֵי (dishney, “fat [ones]”) seems to form a merism with “all who descend into the grave” in the following line. The psalmist envisions all people, whether healthy or dying, joining in worship of the
[22:29] 77 tn Heb “eat and worship.” The verb forms (a perfect followed by a prefixed form with vav [ו] consecutive) are normally used in narrative to relate completed actions. Here the psalmist uses the forms rhetorically as he envisions a time when the
[22:29] 78 tn Heb “all of the ones going down [into] the dust.” This group stands in contrast to those mentioned in the previous line. Together the two form a merism encompassing all human beings – the healthy, the dying, and everyone in between.
[22:29] 79 tn Heb “and his life he does not revive.”
[22:30] 80 tn Heb “offspring.”
[22:30] 81 tn Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[22:31] 82 tn Heb “his righteousness.” Here the noun צִדָקָה (tsidaqah) refers to the Lord’s saving deeds whereby he vindicates the oppressed.
[22:31] 83 tn Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic reasons.
[50:6] 84 tn Or perhaps, “who beat [me].”
[53:2] 85 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 86 sn The metaphor in this verse suggests insignificance.
[53:2] 87 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 88 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:3] 89 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 90 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 91 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[53:4] 92 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
[53:4] 93 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
[53:5] 94 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
[53:5] 95 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
[53:5] 96 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
[53:6] 97 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
[53:7] 98 tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”
[53:7] 99 sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).
[53:8] 100 tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”
[53:8] 101 tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.
[53:8] 102 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.
[53:8] 103 tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsaa עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).
[53:9] 104 tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.
[53:9] 105 tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.
[53:9] 106 tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”
[53:10] 107 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
[53:10] 108 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
[53:11] 109 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
[53:11] 110 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 111 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.
[53:11] 112 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
[53:12] 113 tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).
[53:12] 114 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
[53:12] 115 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
[53:12] 116 tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.
[4:12] 117 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 118 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[17:3] 119 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 120 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] 121 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
[17:3] 122 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
[17:3] 123 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:1] 124 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 125 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
[17:1] 126 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 127 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
[17:1] 128 sn See the note on synagogue in 6:9.
[1:3] 129 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 130 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 131 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
